﻿The Bhagavad Gita﻿

From Chapter 2: Transcendental Knowledge

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)

The Supreme Lord said: How has the dejection come to you at this juncture? This is not fit for an Aryan (or the people of noble mind and deeds). It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)

Do not become a coward, O Arjuna, because it does not befit you. Shake off this weakness of your heart and get up (for the battle), O Arjuna. (2.03)

Arjuna said: How shall I strike Bheeshma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? (2.04)

It would be better, indeed, to live on alms in this world than to slay these noble gurus, because, by killing them I would enjoy wealth and pleasures stained with (theirs) blood. (2.05)

﻿Neither do we know which alternative (to beg or to kill) (To Be Or Not To Be) is better for us, nor do we know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritaraashtra who are standing in front of us. (2.06)﻿

My heart is overcome by the weakness of pity, and my mind is confused about Dharma. I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07) (Dharma may be defined as the eternal law governing, upholding, and supporting the creation and the world order. It also means duty, righteousness, ideal conduct, moral principles, and truth. Adharma is an antonym to Dharma. Expert guidance should be sought during the moment of crisis.)

I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the gods will remove the sorrow that is drying up my senses. (2.08)

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)

O King, Lord Krishna, as if smiling, spoke these words to the despondent Arjuna in the midst of the two armies. (2.10)

The Supreme Lord said: You grieve for those who are not worthy of grief, and yet speak the words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)

There was never a time when I, you, or these kings did not exist; nor shall we ever cease to exist in the future. (2.12)

﻿﻿Just as the Atma acquires a childhood body, a youth body, and an old age body during this life, similarly Atma acquires another body after death. The wise are not deluded by this. (See also 15.08) (2.13) (Atma or Atman means consciousness, spirit, soul, self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by the senses, because, the senses abide in Atma.)﻿﻿

The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, (learn to) endure them, O Arjuna. (2.14)

Because the calm person, who is not afflicted by these feelings and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. (2.15)

There is no nonexistence of the Sat (or Atma) and no existence of the Asat. The reality of these two is indeed certainly seen by the seers of truth. (2.16) (Sat exists at all times -- past, present, and future. Atma is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because, it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe or Jagat, is called Mithya.)

Know That, by which all this (universe) is pervaded, to be indestructible. No one can destroy the indestructible (Atma) . (2.17)Bodies of the eternal, imperishable, and incomprehensible soul are said to be perishable. Therefore, fight, O Arjuna. (2.18)

The one who thinks that Atma is a slayer, and the one who thinks that Atma is slain, both are ignorant, because Atma neither slays nor is slain. (2.19)

The Atma is neither born nor does it die at any time, nor having been it will cease to exist again. It is unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. (2.20)

O Arjuna, how can a person who knows that the Atma is indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to be killed? (2.21)

Just as a person puts on new garments after discarding the old ones, similarly Atma acquires new bodies after casting away the old bodies. (2.22)Weapons do not cut this Atma, fire does not burn it, water does not make it wet, and the wind does not make it dry. (2.23)

This Atma cannot be cut, burned, wetted, or dried up. It is eternal, all pervading, unchanging, immovable, and primeval. (2.24)

The Atma is said to be unmanifest, unthinkable, and unchanging. Knowing this Atma as such you should not grieve. (2.25)

If you think that this (body) takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. (2.26)

Because, death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.27)

All beings, O Arjuna, are unmanifest before birth and after death. They are manifest between the birth and the death only. What is there to grieve about? (2.28)

Some look upon this Atma as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it no one actually knows it. (2.29)

O Arjuna, the Atma that dwells in the body of all (beings) is eternally indestructible. Therefore, you should not mourn for any body. (2.30)

Considering also your duty as a warrior you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)

If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)

People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful than this? (2.36)

You will go to heaven if killed, or you will enjoy the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)

Treating pleasure and pain, gain and loss, victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)

The wisdom of Saamkhya (or the knowledge of the Self) has been imparted to you, O Arjuna. Now listen to the wisdom of Karma-yoga endowed with which you will free yourself from the bondage of Karma. (2.39)

In Karma-yoga no effort is ever lost, and there is no harm. Even a little practice of this discipline protects one from great fear (of birth and death). (2.40) (Karma-yoga is also referred to as Nishkaama Karma-yoga, Seva, selfless service, Buddhi yoga, yoga of work, science of proper action, and yoga of equanimity. A Karma-yogi works for the Lord as a matter of duty without a selfish desire for the fruits of work, or any attachment to results. The word Karma also means duty, action, deeds, work, or the results of past deeds.)

Those who are resolute have only one thought (of Self-realization), but the thoughts of the irresolute are endless and many-branched, O Arjuna. (2.41)

The unwise who delight in flowery words (or the chanting of the Vedas without understanding the real meaning) stress Karma-Kaanda, the ritualistic aspect of the Vedas, O Arjuna, and say that there is nothing else (except material enjoyment). (2.42)

They prescribe various specific rites for the attainment of pleasure and power to those who are full of desires, and hold the attainment of heaven as the highest goal of life. The rebirth is their fruit of action. (2.43)

The resolute determination (of Self-realization) is not formed in the minds of those who are attached to pleasure and power; and whose discernment is obscured by such (ritualistic) activities. (2.44)

The Vedas deal with the three states or Gunas of mind. Become free from dualities, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above the three Gunas, and be Self-conscious, O Arjuna. (2.45) (Guna means the quality, state, or the property of mind, matter, and the nature. Refer to Chapter 14 for more details on Gunas.)

To a Self-realized person the Vedas are as useful as a reservoir of water when there is flood water available everywhere. (2.46)

You have Adhikaara over your respective duty only, but no control or claim over the results. The fruits of work should not be your motive. You should never be inactive. (2.47) (The word Adhikaara means ability and privilege, prerogative, jurisdiction, discretion, right, preference, choice, rightful claim, authority, control.)

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning (worry and) attachment to the results, and remaining calm in both success and failure. The equanimity of mind is called Karma-yoga. (2.48)

Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results). (2.49)

A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkaama) Karma-yoga. (2.50)

Wise Karma-yogis, possessed with mental poise by renouncing the attachment to the fruits of work, are indeed freed from the bondage of rebirth and attain the blissful divine state. (2.51)

When your intellect will completely pierce the veil of delusion, then you will become indifferent to what has been heard and what is to be heard (from the scriptures). (2.52)

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm with the Self, then you shall attain Self-realization. (2.53)

Arjuna said: O Krishna, what is the mark of a person whose Prajna is steady and merged in superconscious state? How does a person of steady Prajna speak? How does such a person sit and walk? (2.54) (Prajna means consciousness, mind, intellect, judgment, discrimination, and wisdom.)

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied in the Self by the (joy of) Self, then one is called a person of steady Prajna, O Arjuna. (2.55)

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is free from attachment, fear, and anger; such a person is called a sage of steady Prajna. (2.56)

Those who are not attached to anything, who are neither elated by getting desired results nor troubled by undesired results, their Prajna is deemed steady. (2.57)

When one can completely withdraw (or restrain) the senses from the sense objects as a tortoise withdraws its limbs (into the shell), then the Prajna of such a person is considered steady. (2.58)

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving (for sense enjoyment) remains. The craving also disappears from the one who has seen (or known) the Supreme. (2.59)

A yogi is aware of the thing (or Atma) about which others are unaware. A sage who sees is unaware of the experience (of sense objects) about which others are aware. (2.69)

One attains peace in whose mind all desires enter without creating any disturbance, as river waters enter the full ocean without creating a disturbance. One who desires material objects is never peaceful. (2.70)

One who abandons all desires and becomes free from longing and the feeling of 'I' and 'my' attains peace. (2.71)

O Arjuna, this is the Braahmee or superconscious state. Attaining this (state), one is no longer deluded. Gaining this state, even at the end of one's life, a person attains oneness with the Supreme. (2.72)

Now lets have a look at Shakespeare's Hamlet, Act III, scene i, "To be or not to be."

SummaryClaudius and Gertrude discuss Hamlet’s behavior with Rosencrantz and Guildenstern, who say they have been unable to learn the cause of his melancholy. They tell the king and queen about Hamlet’s enthusiasm for the players. Encouraged, Gertrude and Claudius agree that they will see the play that evening. Rosencrantz and Guildenstern leave, and Claudius orders Gertrude to leave as well, saying that he and Polonius intend to spy on Hamlet’s confrontation with Ophelia. Gertrude exits, and Polonius directs Ophelia to walk around the lobby. Polonius hears Hamlet coming, and he and the king hide.Hamlet enters, speaking thoughtfully and agonizingly to himself about the question of whether to commit suicide to end the pain of experience: “To be, or not to be: that is the question” (III.i.58). He says that the miseries of life are such that no one would willingly bear them, except that they are afraid of “something after death” (III.i.80). Because we do not know what to expect in the afterlife, we would rather “bear those ills we have,” Hamlet says, “than fly to others that we know not of” (III.i.83–84). In mid-thought, Hamlet sees Ophelia approaching. Having received her orders from Polonius, she tells him that she wishes to return the tokens of love he has given her. Angrily, Hamlet denies having given her anything; he laments the dishonesty of beauty, and claims both to have loved Ophelia once and never to have loved her at all. Bitterly commenting on the wretchedness of humankind, he urges Ophelia to enter a nunnery rather than become a “breeder of sinners” (III.i.122–123). He criticizes women for making men behave like monsters and for contributing to the world’s dishonesty by painting their faces to appear more beautiful than they are. Working himself into a rage, Hamlet denounces Ophelia, women, and humankind in general, saying that he wishes to end all marriages. As he storms out, Ophelia mourns the “noble mind” that has now lapsed into apparent madness (III.i.149).The king and Polonius emerge from behind the tapestry. Claudius says that Hamlet’s strange behavior has clearly not been caused by love for Ophelia and that his speech does not seem like the speech of insanity. He says that he fears that melancholy sits on something dangerous in Hamlet’s soul like a bird sits on her egg, and that he fears what will happen when it hatches. He declares that he will send Hamlet to England, in the hope that a change of scenery might help him get over his troubles. Polonius agrees that this is a good idea, but he still believes that Hamlet’s agitation comes from loving Ophelia. He asks Claudius to send Hamlet to Gertrude’s chamber after the play, where Polonius can hide again and watch unseen; he hopes to learn whether Hamlet is really mad with love. Claudius agrees, saying that “[m]adness in great ones” must be carefully watched (III.i.187).Analysis “To be, or not to be” is the most famous line in English literature. What does it mean? Why are these words and what follows special?One reason is that they are a stunning example of Shakespeare’s ability to make his characters seem three-dimensional. The audience senses that there is more to Hamlet’s words than meets the ear—that there is something behind his words that is never spoken. Or, to put it another way, the audience witnesses signs of something within Hamlet’s mind that even he isn’t aware of. Hamlet is a fictional character who seems to possess a subconscious mind. How does Shakespeare manage to accomplish this?In the first place, Hamlet doesn’t talk directly about what he’s really talking about. When he questions whether it is better “to be, or not to be,” the obvious implication is, “Should I kill myself?” The entire soliloquy strongly suggests that he is toying with suicide and perhaps trying to work up his courage to do it. But at no point does he say that he is in pain or discuss why he wants to kill himself. In fact, he never says “I” or “me” in the entire speech. He’s not trying to “express” himself at all; instead, he poses the question as a matter of philosophical debate. When he claims that everybody would commit suicide if they weren’t uncertain about the afterlife, it sounds as if he’s making an argument to convince an imaginary listener about an abstract point rather than directly addressing how the question applies to him. Now, it’s perfectly ordinary for characters in plays to say something other than what they mean to other characters (this suggests that they are consciously hiding their true motives), but Hamlet does it when he’s talking to himself. This creates the general impression that there are things going on in Hamlet’s mind that he can’t think about directly.While we’re on the subject of what’s going on inside Hamlet’s mind, consider his encounter with Ophelia. This conversation, closely watched by Claudius and Polonius, is, in fact, a test. It’s supposed to establish whether Hamlet’s madness stems from his lovesickness over Ophelia. Before we, the audience, see this encounter, we already think we know more than Claudius does: we know that Hamlet is only acting crazy, and that he’s doing it to hide the fact that he’s plotting against (or at least investigating) his uncle. Therefore, it can’t be true that he’s acting mad because of his love for Ophelia. But witnessing Hamlet’s encounter with her throws everything we think we know into question.Does Hamlet mean what he says to Ophelia? He says that he did love her once but that he doesn’t love her now. There are several problems with concluding that Hamlet says the opposite of what he means in order to appear crazy. For one thing, if he really does love her, this is unnecessarily self-destructive behavior. It’s unnecessary because it doesn’t accomplish very much; that is, it doesn’t make Claudius suspect him less. His professions of former love make him appear fickle, or emotionally withdrawn, rather than crazy.Is Hamlet really crazy or just pretending? He announced ahead of time that he was going to act crazy, so it’s hard to conclude that he (coincidentally) really went mad right after saying so. But his behavior toward Ophelia is both self-destructive and fraught with emotional intensity. It doesn’t obviously further his plans. Moreover, his bitterness against Ophelia, and against women in general, resonates with his general discontentedness about the state of the world, the same discontentedness that he expresses when he thinks no one is watching. There is a passionate intensity to his unstable behavior that keeps us from viewing it as fake.Perhaps it is worthwhile to ask this question: if a person in a rational state of mind decides to act as if he is crazy, to abuse the people around him regardless of whether he loves those people or hates them, and to give free expression to all of his most antisocial thoughts, when he starts to carry those actions out, will it even be possible to say at what point he stops pretending to be crazy and starts actually being crazy?

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